Section 9

9. This Poros, Possession, then, is the Reason-Principle of all
that exists in the Intellectual Realm and in the supreme Intellect;
but being more diffused, kneaded out as it were, it must touch Soul,
be in Soul, [as the next lower principle].

For, all that lies gathered in the Intellect is native to it:
nothing enters from without; but "Poros intoxicated" is some Power
deriving satisfaction outside itself: what, then, can we
understand by
this member of the Supreme filled with Nectar but a Reason-Principle
falling from a loftier essence to a lower? This means that the
Reason-Principle upon "the birth of Aphrodite" left the Intellectual
for the Soul, breaking into the garden of Zeus.

A garden is a place of beauty and a glory of wealth: all the
loveliness that Zeus maintains takes its splendour from the
Reason-Principle within him; for all this beauty is the radiation of
the Divine Intellect upon the Divine Soul, which it has penetrated.
What could the Garden of Zeus indicate but the images of his
Being and
the splendours of his glory? And what could these divine splendours
and beauties be but the Ideas streaming from him?

These Reason-Principles- this Poros who is the lavishness, the
abundance of Beauty- are at one and are made manifest; this is the
Nectar-drunkenness. For the Nectar of the gods can be no other than
what the god-nature essentially demands; and this is the Reason
pouring down from the divine Mind.

The Intellectual Principle possesses Itself to satiety, but
there is no "drunken" abandonment in this possession which brings
nothing alien to it. But the Reason-Principle- as its offspring, a
later hypostasis- is already a separate Being and established in
another Realm, and so is said to lie in the garden of this
Zeus who is
divine Mind; and this lying in the garden takes place at the moment
when, in our way of speaking, Aphrodite enters the realm of Being.